Pasifika Power & Control Wheel Translation Project Report 2021 - Matāpuna Ma'ilo Levenson, MSW Asian Pacific Institute on Gender-Based Violence
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Pasifika Power & Control Wheel
Translation Project Report
2021
Matāpuna Ma’ilo Levenson, MSW
Asian Pacific Institute on Gender-Based Violence
Pasifika Power and Control Wheel Translation Project Report 2021.
Cover art entitled Va Feaaloa’i Moana by Regina “Reggie” Meredith Fitiao,
2021.
Citation format: Levenson, M. (2021). Pasifika Power and Control Wheel translation project
report. Asian Pacific Institute on Gender-Based Violence.
This publication was funded by Grant Number 90EV0430 from the Department of Health and Human services
(DHHS); Administration for Children and Families (ACF); Administration on Children, Youth and Families
(ACYF); Family Youth Services Bureau (FYSB); Family Violence Division. The viewpoints contained in this
publication are solely the responsibility of the authors and do not necessarily represent the official views or
policies of the Administration for Children and Families.
© Asian Pacific Institute on Gender-Based Violence
Pasifika Power & Control Wheel Translation Project | 2
Table of Contents
I. Acknowledgements
II. Introduction
III. Native Hawaiian, Samoan and Chuukese Communities
IV. Methodology
V. Findings
VI. Indigenous Frameworks to Understanding and Responding to DV
i. Moʻohihia
ii. The ʻAto and Afa
iii. Tatan Imw
VII. Takeaways
a. Community Capacity Building
b. Practice
c. Research
Appendix
References
Pasifika Power & Control Wheel Translation Project | 3
Acknowledgements
Project Consultants API-GBV Staff Support
J. Hoʻoleina Ioane Cannon Han
Michael Ligaliga, PhD Monica Khant
Kekai Lindsey Shirley Luo
Regina Meredith Fitiao
Paul Otoko Intern Support
Innocenta Sound-Kikku Koral Smith
Suzanna Tiapula
Community Advisors Organizational Support
Tiani Cayir Domestic Abuse Intervention Programs
Gideon Doone Hawaiʻi State Coalition Against Domestic
Valli Kalei Kanuha, PhD Violence
Pefi Kingi Pacific Women’s Indigenous Network
John Rousan American Samoa Alliance Against
Sitiveni Sa’u Domestic & Sexual Violence
Neimon Soram Pae ma le Auli
Manual Sound
John Sound
Mitzie Jessop Ta’ase
Jennifer Tofaeono
Nuusolia Vaeau
Jenna Waipa
Pasifika Power & Control Wheel Translation Project | 4
Introduction
Gender-Based Violence Educational Resource Development Initiative
The Pasifika Power and Control Wheel Translation Project is part of the Asian Pacific
Institute on Gender-Based Violence’s (API-GBV) initiative of translating and developing
educational resources and tools on gender-based violence (i.e. domestic violence, sexual
assault, human trafficking) in indigenous Pasifika languages. The project aims to empower
individuals, families, community-based and system responders, allied professionals, and
the community-at-large with culturally responsive resources to address and prevent
gender-based violence in Pasifika communities in the United States and affiliated
territories.
This report highlights the indigenous methologies used and lessons learned from this
project, and provides recommendations for how communities can integrate the approaches
and lessons learned to their own work of ending gender-based violence in their respective
communities.
The initiative itself is more than a project to the consultants, advisors, staff and volunteers
involved, those who reside in and are from the communities discussed in this report. And,
this project is just one part of the many years of resistance, activism and advocacy across
generations of Native Hawaiian, Samoan and Chuukese communities throughout the United
States and global diaspora.
Tracing the Geneaology of Gender-Based Violence Educational Resource
Development
Power and Control Wheel
The Power and Control Wheel (Dometic Abuse Intervention Programs, 1984) is the most
widely used and recognizable educational tool that represents the lived experience of
women who have been harmed by an intimate partner as well as describes the tactics used
by intimate partners who harm to gain and maintain power and control.
Pasifika Power & Control Wheel Translation Project | 5
There have been numerous iterations and adaptations of the Power and Control Wheel to
reflect diverse communities and was the inspiration for the Pasifika Power and Control
Wheel Translation Project.
Lifetime Spiral of Violence
In response to the growing need for more culturally-responsive approaches to gender-
based violence prevention and intervention, API-GBV developed in collaboration with
advocates from the Asian/Asian American community the Lifetime Spiral of Gender
Violence (API-GBV, 2002).
Pasifika Power & Control Wheel Translation Project | 6
Similar to the Power and Control Wheel, the Lifetime Spiral reveals patterns of
victimization by specifiying some of the types of violence, vulnerabilities, and harms
Asian/Asian American women and girls face. Important distincitions of how violence is
perpetrated and experienced in Asian/Asian American communities are highlighted in the
Lifetime Spiral, including the presence of different abusers located over the lifecourse. And,
that the violence is often experienced in the context of additional oppressions based on
race, age, sexual orientation, class position, immigration status, and more.
The challenge with the Lifetime Spiral is like other efforts meant to address problems such
as gender-based violence in API communities, Pasifika voices and experiences are missing
and/or further marginalized under an “API” categorization or grouping. The Lifetime Spiral
does raise awareness about the historical nature of gender violence and can provide a
foundation for indepth cultural and gender analysis of violence in Pasifika communities.
In addition to the Lifetime Spiral of Gender Violence and Power and Control Wheel, this
project has been guided by social justice and liberatory values and practices across
movements. This includes evidence-based advocacy for Asian and Pacific Islander
survivors (Dabby, 2017), racial equity and liberatory practices (Move to End Violence,
2017), language justice (Communities Creating Healthy Environments, n.d.), and
community-based interventions to intepersonal violence (Creative Interventions, 2012).
Pasifika Power & Control Wheel Translation Project | 7
Pasifika Communities
Native Hawaiian, Samoan and Chuukese in the United States
There are approximately 1.6 million Native Hawaiian (NH) and Pacific Islanders (PI)
residing within the U.S., making up 0.4 percent of the total U.S. population (United States
Census Bureau, 2021) and whose ancestral origins are connected to the geographical
regions of Melanesia, Micronesia and Polynesia. The largest share of representation among
these groups in the U.S. are Native Hawaiians, Samoans, and Chamorro (Ramakrishnan &
Ahmad, 2014) with the top five states of residence for NH and PI being Hawaiʻi, California,
Washington, Texas and Florida (Empowering Pacific Islander Communities & Asian
Americans Advancing Justice, 2014).
Although Pasifika peoples share ancestral lineages, cultural and linguistic similarities, and
experiences with colonization, imperialism, militarization and settler colonialism;
developing educational resources and tools to address domestic and gender-based violence
under a pan-Pacific or “NHPI” umbrella does a disservice to the unique dynamics, cultural
nuances, and disparate impacts of oppression on these communities. It is from this
understanding that API-GBV co-designed in partnership with Native Hawaiian, Samoan and
Chuukese consultants and community members, glossaries, listening sessions, educational
visuals, and frameworks to honor these important differences.
Domestic and Gender-Based Violence in Pasifika Communities
The United Nations Entity for Gender Equality and the Empowerment of Women ([UN
Women], 2011) estimates between 60-80% of women and girls in the Pacific will
experience physical and/or sexual violence in their lifetimes. UN Women (2011) also
observed the following forms of violence experienced by women and girls in the Pacific
that include, but are not limited to:
• Intimate partner abuse – physical, emotional, sexual and financial abuse; property
theft or destruction; forced pregnancy;
• Sexual violence – punishment rape and gang rape; sexual abuse of girls and incest;
sexual harassment at workplaces and schools; sexual exploitation of women and
girls by spouses, brothers and fathers;
• Other forms of violence – forced marriage; mistreatment of widows; violence by
women against women related to disputes over men.
Among Pacific Islanders in Utah, one study found participants reported experiencing the
following as children: 37% physical abuse, 9% sexual abuse, and 31% witnessed domestic
abuse (Utah Department of Health, 2011).
The Office of Hawaiian Affairs (2018) found that Native Hawaiian females experience
unwanted sex by an intimate partner 1.5 times more than their non-Hawaiian peers. In the
third study of a research series on sex trafficking in Hawaiʻi, Roe-Sepowitz and Jabola-
Pasifika Power & Control Wheel Translation Project | 8
Carolus (2020) found that of the nearly one hundred sex trafficking victims who
participated in the study, 64% identified as Native Hawaiian.
According to the United Nations Office on Drugs and Crime (2018), Oceania or the Pacific,
had the third highest rate of females killed exclusively by intimate partners in 2017.
Although there is little data available that captures the nature and extent of gender-based
violence in Pasifika communities in and affiliated with the U.S., these harrowing statistics
open opportunities to better understanding and responding to the crisis of violence against
Pasifika women and girls.
Methodology
Overview
From May to September of 2021, a team of Native Hawaiian, Samoan and Chuukese
consultants translated and developed terms and frameworks derived from and inspired by
the original Power and Control Wheel in ʻOlelo Hawaiʻi, Gagana Sāmoa, and Kapasen Chuuk
– the native languages of the indigenous peoples of Hawai’i, Sāmoa, and Chuuk. Eight (8)
consultants were identified through the Institute’s network and relationships with
community-based organizations and advocates as critical partners and collaborators on the
project because of their expertise and life experience as Native Hawaiian, Samoan and
Chuukese advocates, community leaders, educators, researchers, and cultural practitioners.
Translation
Project consultants employed models and guiding principles in the translation of terms and
concepts derived from the Power and Control Wheel in indigenous Pasifika languages. The
Brislin model of translation (Cha, Kim & Erien, 2007), for example, has been widely used in
cross-cultural research and is a form of back translation where the text of one language is
re-translated, or back translated to another language. The purpose of this method of
translation is to ensure equivalence between the original and translated versions of a
specific text.
The following table is an example of materials, such as this translation rubric (Ligaliga,
2021), utilized in the project.
Pasifika Power & Control Wheel Translation Project | 9
Consultants also implemented the following guidelines of practice in culturally appropriate
translation (U.S. Department of Health and Human Services, 2010) in their translation
work:
• In-depth discussions with project partners, peers, and community members
considering whether it is appropriate to translate the material;
• Review the English text of the Power and Control Wheel, and learning more about
the history and development of the original Wheel in preparation for the
translation;
• Identify and decide on their translation methodology for the project;
• Plan for how they would format the translated text;
• Use their skills and cultural knowledge in their translation work;
• Work in partnership with their colleauges on the project to understand the
background/context of the work and to provide guidance on translation issues;
• Translate for meaning (as opposed to words) in a culturally responsive way;
• View the translated text for accuracy, cultural and linguistic appropriateness; and,
• Work with cultural and language experts to edit and review the final translation.
Consultants utilized an array of resources in their translation process, which included
existing in-language domestic violence resources, language dictionaries, online language
databases, in-language newspapers and historical documents such as Ka Lahui Hawaiʻi (see
image below) from Ulukau: the Hawaiian Electronic Library (ALU LIKE, Inc., Hale Kuamoʻo,
and Kamehameha Museum; 2006).
Pasifika Power & Control Wheel Translation Project | 10Project consultants Kekai Lindsey and Hoʻoleina Ioane (2021) related:
[o]ne important component of this process was to find ʻOlelo Hawaiʻi accounts that
included reports of domestic violence. Some of these accounts came from Hawaiian
literature, or moʻolelo, or articles written in Hawaiian language newspapers and other
documents. This component assisted in establishing terms that had already been used
in the 19th and early 20th century connected to domestic violence.
Consultation with cultural practioners and language experts was an integral part of the
process, and consultants utilized this expertise as well as their own language fluency,
culturally competency, interpretation and translation experience, and life experience to
inform the translation process.
Community Listening Sessions
A key aspect of the project was engaging with Pasifika communities through listening
sessions to elicit feedback and inform the translation process and resource development.
And, also as an important cultural value and practice when engaging in important work
that impacts the community. Beginning in June 2021, eight (8) listening session have taken
place across Native Hawaiian, Samoan and Chuukese communities in the continental U.S.
and Pacific. Participants were identified and invited through the networks of project
consultants, community-based organizations, and the Institute. Eighty-six (86) individuals
participated in virtual listening sessions and were carefully recruited by project
consultants to ensure diverse representation across Pasifika communities with respect to
the cultural protocols and dynamics (such as gender, age, profession, title, kinship, etc.)
Pasifika Power & Control Wheel Translation Project | 11within each cultural community. Participants were invited based on their cultural and
linguistic expertise, work in the domestic violence or gender-based violence field as an
advocate or service provider, and life experience.
Project consultants used a variety of methods to structure and deconstruct listening
sessions. In the listening session recruitment process, participants were provided detailed
information via email or phone calls about the project, the individuals and organizations
involved, the potential risks and benefits of participation, on confidentiality and how their
information would be protected and used. Participants were informed at every stage of
their involvement with the project, that they could withdraw or discontinue their
participation at any time without repercussion. Leveraging the cultural knowledge and
expertise of consultants, listening sessions were facilitated based on the needs and
composition of each group. For example, some groups met in a hybrid format where some
participants met in-person at a mutual site due to lack of access to high-speed internet
(observing COVID safety protocols), while others participated through Zoom. Participation
in one session was only possible due participants’ connection to the facilitators, such as by
clan. The following are examples of discussion questions or prompts used by facilitators
during listening sessions:
• Share some examples of power and control that you have seen or observed in your
life experiences (personally and/or professionally), including those that
demonstrate the unique dynamics found in your community?
• What are examples of power and control that are found in traditional stories of diety
and/or ancestors?
• Do you think the words in your native language reflect the type of violence
described in the Power and Control Wheel? Why?
• Are there any cultural barriers that inhibit full and frank discussions on domestic
violence within your community? If so, what are they and how might we address
them?
• Do you believe leaders in your community, such as chiefs, elders, faith leaders, and
cultural practitioners, have the skills to address the types of violence described in
the Power and Control Wheel? If not, what can be done? If yes, what is working?
• What are the barriers within your culture that make it difficult for victims to seek
support or access help? What would support look like for victims?
• How can we change the original Power and Control Wheel to make it more impactful
or accessible for our community?
• Are there aspects within your culture that can be used to address domestic violence
instead of the Power and Control Wheel?
• What images, motifs or cultural elements should be considered when developing an
educational tools like the Power and Control Wheel?
The primary focus of these listening sessions was to utilize cultural traditions, practices
and protocols as both the subject matter and process of the session. The following
references some of the cultural practices or processes identified by project consultants that
were utilized in the listening sessions. This list does not encompass all the possible
Pasifika Power & Control Wheel Translation Project | 12practices used or cultural nuances observed within each session and/or community, but
are helpful to understanding how Pasifika peoples value the importance of connection and
storytelling.
Kanaka ʻŌiwi (Native Hawaiian)
• Hoʻoulu Pilina – exploring meaningful connections and healthy relationships
through indigenous shared experiences
• Kūkākūkā – to consult, confer and deliberate concerns impacting the kaiaulu
(community).
Re Chuuk (Chuukese)
• Uruwo – telling of history
• Tutunap – talk story
• Apworous – in deep conversation
Tagata Sāmoa (Samoan)
• Talanoa – discussion
Before each session concluded, participants were reminded how the information from the
session would be used as well as how their personal identifying information would be kept
confidential. And, that they would have an opportunity to see the final deliverables and
provide feedback for the project, in post-project presentations to the community in the
coming year.
Graphic Design
The Institute commissioned master siapo maker and artist, Regina “Reggie” Meredith
Fitiao, to create works inspired and informed by the Gagana Sāmoa translation of the
Power and Control Wheel. Siapo (also known throughout the Pacific as tapa or kapa) is the
traditional fine cloth of Sāmoa made from the bark of the mulberry tree and using natural
dyes and ancestral motifs. Reggie came to the project as a fourth generation siapo maker
who is passionate about perpetuating and uplifting her culture, as well as educating young
Samoans about the power and healing that comes from through the arts.
In addition to conversations with project consultants and Institute staff, and observing
listening sessions with community, Reggie’s creative process included visual, mixed media
journaling that explored the Samoan cultural lens of the world and one’s individual and the
collective’s place in it.
Pasifika Power & Control Wheel Translation Project | 13Mixed media journal entries of Meredith Fitiao, 2021
Two works were created as a result of this creative process: Siapo ma le kali malu and Va
Feaaloa’i: The Space In Between. At the center of Siapo ma le kali malu is the siapo which is
traditionally created by women. These outside are the symbols of the malu or traditional
tattoo given to women, but performed by men. When thinking about the relationships
between men and women in Samoan communities, Reggie reflected on the powerful
symbolism of the siapo being protected by the malu, and the reciprocal nature of these two
roles and relationships.
Siapo ma le kali malu (Meredith Fitiao, 2021)
Pasifika Power & Control Wheel Translation Project | 14The red ti-leaves depicted in Va Feaaloa’i: The Space In Between were specifically chosen
due to the healing attributes of this plant variety. The space between the leaves are a visual
representation of the vā or the sacred space between, and that connects, individuals,
families, ancestors and communities.
Va Feaaloa’i: The Space In Between (Meredith Fitiao, 2021)
Findings
Direct Translations Don’t Work
Project consultants recognized early on that a direct translation of the original Power and
Control Wheel was problematic. Not because the tactics and behaviors described in the
Wheel were wrong, incorrect or invaluable. But because, for example, no words existed (or
were easily accessible or found in uniform glossaries) in ʻOlelo Hawaiʻi, Gagana Sāmoa, or
Kapasen Chuuk for terms used in the Wheel.
Paul Otoko (Personal communication, P. Otoko, September 27, 2021) provided some
insight into the challenge of Kapasen Chuuk translation:
In the old days, a few words could mean a number of things in today's vernacular. One,
two, three words are already understood. Today, being disconnected from the holistic
perspective, we go through many many words just to find a way to communicate
because we have compartmentalized communication.
During the translation process, words could not be translated individually, but had to be
translated in the context of what was being done and to whom, often resulting in phrases as
opposed to singular terms because the terms originated from English. For example, the
Pasifika Power & Control Wheel Translation Project | 15Samoan word pule directly translates as power, but is typically associated with the
authority given to chiefs, orators and God. A more appropriate term/phrase would be ole
pule e taofia which means the power to stop/control (Ligaliga, 2021).
If there were words in-language that corrolated with English terms from the Wheel, they
often seemed to justify and/or minimize the severity of violence and abuse. Moreover,
important components of the culture, values and viewpoints of the community, including
the impacts of oppression and historical trauma, were missing from the Wheel. Lindsey and
Ioane (2021) noted: “one of the key elements that is not represented is a category or
section of the wheel for cultural or spiritual abuse.”
Like the Original Wheel, Life Experience and Community Context Inform the
Resource and Response
The original Power and Control Wheel may not resonate completely with Pasifika
communities because the Wheel was not developed based on their life experiences,
perspectives and worldviews in mind. For this reason, using a similar process the Duluth
advocates undertook in listening to the stories of survivors, the project consultants
developed new frameworks grounded in Pasifika communities, stories and experiences.
Connecting through dialogue and storytelling is an important practice and value across
indigenous Pasifika communities, and worked well for the development of educational
resources and frameworks intended to build the capacity of these communities to address
and prevent DV and GBV.
Communal Spaces to Share Stories, Heal, and Identify Solutions are Needed
Participants who identifed as survivors or who were raised in homes where they witnessed
domestic violence or experienced abuse themselves, related their appreciation for
participating in the listening sessions where they felt heard and understood by members of
their own community.
One participant shared in reference to drawing strength from lineage, connection to elders,
ancestors and each other, they said:
If I remember those things, and not be so caught up in all of the things we deal
with...it’s a good reminder of where we came from...that part of knowing who we are is
so important.
A key lesson that was learned from the translation project is that spaces to convene and
utilize the educational resources or frameworks are needed for Native Hawaiian, Samoan
and Chuukese communities. Although an educational tool like the Power and Control wheel
can be used when working with individuals, to address the cultural and communal needs of
Pasifika peoples, group spaces whether in person or virtual, must be an important part of
resource utilization.
Pasifika Power & Control Wheel Translation Project | 16Indigenous Frameworks for Understanding and Responding to Domestic
and Gender-Based Violence
As a result of the translation process of the Power and Control Wheel, conversations with
cultural advisors and listening sessions with community members, each project consultant
team (Native Hawaiian, Samoan, Chuukese) developed cultural frameworks for both
understanding the unique dynamics of domestic violence in their respective communities
as well as identifying the cultural knowledge and resources available to addressing it. The
following is a brief overview of each educational resource and framework created by
project consultants. In depth explorations of each resource and framework will be provided
in a series of follow up training and technical assistance opportunities based on this
project.
Moʻohihia
Project consultants Kekai Lindsey and Hoʻoleina Ioane developed the Moʻohihia framework
(2021) as a result of the ʻOlelo Hawaiʻi translation process of the Power and Control Wheel
and listening sessions with lāhui (community) and informed by Lindsey’s work as a
confidential advocate and cultural practioner, as well as Ioane’s historical research and
work supporting kanaka (Native Hawaiian) educational advancement. Moʻohihia refers to
the succession of difficulties that progress through generations, reflecting the hihi
(entanglement, difficult or troubling) nature and impacts of intimate partner violence on
kānaka.
Pasifika Power & Control Wheel Translation Project | 17Moʻohihia image and educational resource (Lindsey & Ioane, 2021)
Focused on the image of the Hale Hālāwai (space where community assembles to consult
confer, and deliberate concerns impacting the community), Moʻohihia focuses on five
important aspects of how intimate partner violence is understood, experienced, and
responded to from the kanaka perspective:
1. ʻO ka ʻOhana ka Hua (Family as the Catalyst);
2. Ka Hoʻoili ʻia o ka Mōʻehaʻeha (Transgenerational Trauma);
3. I Mau ka ʻOhana (The Preservation of the Familial Unit);
4. Nā Ālaina (Dynamics, Challenges and Barriers); and
5. Elements of Abuse.
In addition to the Hale Hālawai image, Lindsey and Ioane developed a glossary of terms
reflecting the kanaka lens on intimate partner violence (see Appendix A).
Lindsey and Ioane (2021) shared:
The purpose of this resource is to educate on the lived experiences of kanaka impacted
by intimate partner violence...The Hale Hālāwai is an appropriate motif because it is
through this resource that the community can convene to consult, confer and
deliberate on an affliction that is disproportionately impacting our lāhui kānaka.
Pasifika Power & Control Wheel Translation Project | 18Due to the secrecy and shame associate with intimate partner violence, Moʻohihia provides
an opportunity to utilize existing cultural resources and practicese such as the Hale
Hālāwai and kūkākūkā to normalize conversations around violence and abuse and facilitate
social change.
The ʻAto and Afa
Informed by the Gagana Sāmoa translation process of the Power and Control Wheel and
listening sessions with the Samoan community led by project partner, Suzanna Tiapula, Dr.
Michael Ligaliga developed two frameworks to understanding and responding to domestic
and gender-based violence from a Samoan cultural perspective: O le ʻAto lau niu (the
coconut leaf basket) and O le filigā Afa (the sennit rope braiding process).
Coconut frond woven basket (Image courtesy of Ligaliga, 2021)
Ligaliga (2021) highlights six aspects of the ʻato that can applied to domestic and gender-
based violence in Samoan communities:
1. Both men and women weave;
2. Selecting coconut fronds;
3. Determine the size of the ʻato;
4. Weaving of fronds;
5. Braiding the bottom of the ʻato; and
6. Circular nature of the ʻato.
From this cultural position, both men and women contribute to addressing domestic and
gender-based violence. And just as when selecting the fronds or determing the size of the
basket, programs, workshops, and other interventions should be catered to the needs of the
individual and group. Weaving together and ensuring there are equal amounts of fronds
highlights that the potential strength of a program or service depends on the balance
between culture, services, funding, etc. Braiding the bottom of the ʻato and its circular
nature reflects the importance of collective effort and resources needed, including the
Pasifika Power & Control Wheel Translation Project | 19importance of communal councils to discuss these issues, to address domestic and gender-
based violence.
Colored ʻafa used to bind Samoan fale (Image courtsey of Ligaliga, 2021)
Made from the husk of a special niu (coconut), ʻafa is used throughout the Pacific to bind,
lash, strengthen and reinforce homes, canoes and tools. An important part of Samoan life,
there are four approaches to the ʻafa process that help demonstrate the Samoan
understanding of domestic and family violence:
1. Filifili (choosing the niu) and Oʻa (husking);
2. Taomaga (soaking) and Sasa (pounding)
3. Fa’ata’a (binding) and filiga (braiding); and
4. Fusi/Fusiga (wrap into coils) and Fau (build).
Pasifika Power & Control Wheel Translation Project | 20AFA Approach (Ligaliga, 2021)
From the cultural standpoint of the AFA Approach, choosing and husking the niu is likened
to the process of understanding the issues, conversing with family and community
members, selecting the issue(s) to focus on, deconstructing narratives, and moving beyond
the surface to underlying issues. Understanding historical context and identifying what
contributes to the problem is similar to the process of soaking and pounding the fibers of
the niu. And just as the braided fibers are then wrapped into coils, so is the process of
creating and building new narratives.
It is from these cultural frameworks, informed by the community listening sessions,
personal and professional experience of project consultants Ligaliga and Tiapula, that a
glossary of terms based on the Power and Control Wheel, was developed (see Appendix B).
Tatan Imw
Project consultants Innocenta Sound-Kikku and Paul Otoko identified early on in the
Kapasen Chuuk translation process of the Power and Control Wheel that many of the
behaviors described in the Wheel, from the Chuukese perspective, were clear violations of
the traditional values of Re Chuuk (Chuukese people). And most poignantly, were in direct
conflict with the traditional roles of Chuukese men as protectors of their spouse, children
and clan.
From Sound-Kikku’s experience as an advocate and community navigator, Otoko’s research
on Micronesian migration and leadership role as an elder, and informed by the translation
Pasifika Power & Control Wheel Translation Project | 21process, listening sessions with community, and over a decade’s worth of conversations
with elders, they created the framework of Tatan Imw: Broken Roles, Responsibilities and
Values within Chuukese Homes.
Roles & Relationships in Chuukese Communities (Sound-Kikku & Otoko, 2021)
Tatan Imw is focused on three important roles that comprise Chuukese life and Re Chuuk
worldview:
• Wa (individuals),
• Imw (home and family),
• Uut (clan and community).
Understanding the traditional roles of individuals (men, women, children, elders, etc.),
family and clan are the foundation to understanding how domestic and gender-based
violence diverges from these traditions and values. Moreover, identifies the cultural
structures and protocols that exist to both prevent and intervene when violence and abuse
occurs.
The reconciliation process of amusomus, for example, occurs when there are conflicts,
disputes, or violence and abuse between individuals/couples, families and clans. When
there is domestic violence, in the amusomus, the male is expected to come to the home with
his elders, mothers and/or sisters to discuss with the female’s family members and offer
apologies, valuables and goods. If the apology and gifts are not accepted and the desire for
reconciliation is high, the male and his family must double in terms of the amount of people
in the group, and clan leaders become involved. At this point, the reconciliation process has
progressed to the chefonu, the physical act of showing humility by the male’s clan to the
female’s family/clan where the entire familial entourage crawls on their stomachs toward
the female’s home while the male’s clan leader chants honorific words. Valuables and goods
Pasifika Power & Control Wheel Translation Project | 22are offered as well during the chefonu, and if these acts and gestures are accepted, the
female’s clan leader will return the chant. From there, elders and leaders of each clan or
family will sit together and engage in a peace talk exchange.
Sound-Kikku and Otoko developed a glossary of terms based on the Power and Control
Wheel, but reflecting the worldview, lens, and values of Re Chuuk (see Appendix B).
Takeaways
Community Capacity Building
What began as a project aimed at translating the original Power and Control Wheel in
indigenous Pasifika languages, ultimately became a process of transferring the cultural
knowledge, values and traditions of communities to modern-day resources that help build
their capacity to respond and prevent domestic and gender-based violence. Although
glossaries, educational tools, and cultural frameworks can help inform the work of
interpreters, legal advocates, researchers, domestic violence programs and services
providers, and systems responders, initiatives like these huli (turn or redirect) violence
prevention and intervention back to communities and those most impacted by the violence
as family and extended social networks within Pasifika communities are often the “first
responders” (if not the only) to a Native Hawaiian, Samoan or Chuukese victim, survivor,
and abusive partner/relative.
The educational resources and frameworks developed in this project are targeted towards
the communities they were created from – the individuals, families, clans, villages, elders,
chiefs, faith leaders , community-based organizations, and others who will participate in
and lead the important conversations needed to facilitate change. And, to initiate the
cultural protocols that could potentially increase safety, accountability, redress, and
healing as has been done in previous generations, as well as how these practices can be
informed by the modern anti-violence movement. It is clear from the professional expertise
and lived experience of the project consultants, as well as the feedback from our
community advisors and listening session participants, that confronting domestic and
gender-based violence from a Native Hawaiian, Samoan and Chuukese standpoint begins
with family and by extension, community. It is the Pasifika families and communities across
the continental U.S., Pacific affliates, and global diaspora that these educational resources
came to fruition for.
Practice
As mentioned previously, the lessons learned and resources developed from this project
can help inform the work of domestic violence advocates, programs, service providers, and
systems responders. And as indicated in feedback from community advisors and listening
session participants, mainstream services do not currently meet the complex needs of
Native Hawaiian, Samoan and Chuukese victims, those who harm, or their families, often
causing retraumitization and further complicating already difficult and potentially lethal
situations.
Pasifika Power & Control Wheel Translation Project | 23For mainstream programs, systems responders, and service providers, centering the lived
and unique experiences of Native Hawaiian, Samoan, Chuukese and other Pasifika
individuals and peoples can inform the organizational, program and practice decisions
made in shelter and transitional housing settings, individual or group therapy, offender
treatment, dating violence prevention campaigns, law enforcement trainings, and criminal
and civil court proceedings.
Furthermore, this project further highlights the need for Pasifika representation and
leadership in mainstream domestic violence advocacy, programs, services, and policy work.
As well as uplifting Pasifika centered, designed and led organizations and programs.
Research
Building the evidence-base for Pasifika cultural practice, protocol, and frameworks for
understanding and responding to domestic and gender-based violence can help allocate
funds and other resources to support and grow this community-based, culturally-
responsive work. It also helps Pasifika communities build a repository of ancestral and
modern knowledge that benefit Pasifika peoples in generations to come.
Projects like these also center indigenous Pasifika peoples as the experts of their
experiences and authors of the solutions to challenges occuring within their families and
communties. Just as there is a great need for Pasifika representation in domestic violence
programs, services and leadership, Pasifika researchers are needed to help inform not only
the movement work, but to implement culturally-responsive research methodologies, and
uplift the culturally-centered work based in their respective communities.
Conclusion
The ancestral wisdom and cultural responses to addressing conflict, violence and abuse
already existed in indigenous Pasifika communities. This project was an effort towards
documenting, synthesizing and adapting these resources to address the lasting impacts of
colonization, historical trauma, and generational knowledge gaps. These issues contribute
to the risk factors for domestic and gender-based violence in Native Hawaiian, Samoan,
Chuukese and other Pasifika communities, and exacerabate exisiting barriers for accessing
help, safety, healing and justice.
This project is not the end all, but as project consultant and Chuukese elder Paul Otoko
said, “it [is] the beginning of a dialogue that blends into bigger talks” (P. Otoko, personal
communication, September 27, 2021). It is an important start to more courageous
conversations that lead to social change and end violence within families, clans, villages
and communities, as well as connecting Pasifika peoples to their ancestors, between
generations and across the Pasifika diaspora.
Pasifika Power & Control Wheel Translation Project | 24Appendix
A. Moʻohihia Glossary of Domestic Violence Terms (Lindsey & Ioane, 2021)
Pae ʻŌlelo Hawaiʻi English
Pae ʻEkahi (1) ʻOhana nuclear & extended family,
and broader community
that is responsible for the
maturation and care of the
kanaka
Pili Mua Concerning or relating to
the past
Pili Hope Concerning or relating to
the hereafter
Pae ʻElua (2) Nā Mōʻehaʻeha a succession or series of
pain, trauma
Waia profound shame and
disgrace, dishonor
Kūpaʻa ma Hope o ka ʻOhana to remain steadfast and
loyal to family
Pae ʻEkolu (3) Ka Hoʻomaʻamaʻa ʻia o ka The normalization of
Limanui violence
Ka Hoʻomau ʻia o ka Limanui The perpetuation of
violence
Nā Ālaina Barriers and Challenges
Pae ʻEhā (4)
Ke Noi Kōkua ʻole to not ask for help
Ka Hunāhunā ʻŌhuna to conceal (by many)
I ʻole e Mō ka Piko so as not to sever familial
relationships
Nele i ke Kākoʻo ʻole Inadequate access to
support and resources
Pasifika Power & Control Wheel Translation Project | 25Nā Kuleana Luhi Familial responsibilities of
caring for children (elders,
etc.)
ʻAʻohe Ala e Pakele ai No path to safety
Pae ʻElima (5) Ka Hōʻino Mauli Cultural Identity Abuse
Ka Hōʻino Naʻau Emotional Abuse
Ka Pahili Manaʻo Mental Abuse &
Manipulation
Ka Limanui Physical Violence
Additional Terms
ʻŌlelo Hawaiʻi English
Haole Foreign, western, “white”
Hihia Entanglement; Figuratively Difficulties
Hihi Entangle
ʻIke Kuʻuna Traditional Knowledge
Kaiaulu Community
Kanaka Native Hawaiian
Kānaka Native Hawaiians
Kūkākūkā To consult, to confer, to deliberate
Kūpuna Elders; Ancestors
Loina Kuʻuna Traditional Practices
Moʻolelo Story
Pasifika Power & Control Wheel Translation Project | 26Moʻopuna Grandchild; Descendants
Piko Source of connection
B. Gagana Sāmoa Glossary of Domestic Violence Terms (Ligaliga, 2021)
Category English Gagana Sāmoa
Power & Control Wheel Power Ole pule e taofia
Control Taofia
Wheel Uili
Using Intimidation Use Fa’aaogā
Making her afraid by using
looks, actions, gestures. Fear Fa’afefe
Smashing things.
Destroying things her To solicit Tauānau malosi i se tasi
property. Abusing pets.
Displaying weapons. To take aim, brandish or Fa’afua ai se fa’afefe
threaten with fear
Making her afraid E fa’afefe o ia
Looks
Face Foliga
To stare Pupula toto’a
Actions Gaioiga
Gestures
Actions Gaioiga
Gesture of hands Fa’asino e fuatilima
Smashing things
Cracked Tata’e
Shatter Fa’amalepe
Pasifika Power & Control Wheel Translation Project | 27Struck into pieces or Tu’imomomo
reduced to
fragments
Destroying her property
Break Talepe
Destroy (utterly) Fa’aumatia
Property Meatotino
Abusing pets
Abuse Sauaga
Pet Fāgafāo
Animals that are Manu ua tausi lelei ia fai ma
looked after like a uō
friend
Displaying weapons
Display Fa’aaliali
Weapon (war) Meātau
Weapon ʻAūpēga
Using Emotional Abuse Emotional abuse
Putting her down – Making Emotion Fa’alagona
her feel bad about herself – Abuse Sauāga
calling her names – making
Putting her down Lalo
her think she’s crazy –
playing mind games –
Making her feel bad about
humiliating her – making
herself
her feel guilty.
Feel
Not good Lagona
Bad Lēlelei
Despise (adj), Lēaga
Contempt, Inosia
Hatefulness
Calling her names Ulagia
Making her think she is
crazy Mafaufau/mafaufauina
Think/Thinking Valēa, Soso
Pasifika Power & Control Wheel Translation Project | 28Crazy
Playing mind games Togafitiga ole mafaufau
Humiliating her
Shame/To make her Fa’amā/Fa’amāga
feel ashamed Fa’aluma, Fa’amā
Making her feel guilty
Sin, at fault, Nofo Agāsala
infringement
Dirty Ele’eleā
Using Isolation Using isolation
Controlling what she does, Disconnect Fa’amotu
who she see and talks to, Break away Vavae ese
what she reads, where she Tu’u ese
goes – limited her outside Put away Tu’u ese
involvement – using Fa’a’esea
jealousy to justify actions
Control/Controlling
Control Pule
Direct/Give Fa’atonūa
instructions
What she does
Does, The things she Fai, O aga mea e fai
does
Who she sees
See, The people she Va’ai, O tagata na te va’aia
sees
Who she talks to
Speak/Talk to Talanoa, O tagata e talanoa ai
people she wants to
talk to
What she reads
Read, Read what she Faitau, O mea e mana’o ia e
wants to read faitau
Pasifika Power & Control Wheel Translation Project | 29Where she goes
To go, Go where she Alu, O mea e fia alu ai o ia
wants to go
Limit outside involvement Limiti or Limiki
Jealousy to justify actions
Jealous/Jealousy Fuā/Uigafuā
Justify Fa’amāonia
Minimizing, Denying & Minimizing, denying and
Blaming blaming
Making light of abuse and Minimize Fa’alaiitiiti
not taking her concerns Deny/Denying Fa’afiti
about it seriously – saying Tete’e
the abuse didn’t happen – Blaming Fāitio
shifting responsibility for
Making light, not taking
abusive behavior – saying
seriously
she caused it.
Not important Le Tāua/Faale tāua
Abuse didn’t happen
Abuse Sauāga
Didn’t happen E le’i tupu
Shifting responsibility
Shift Si’itia
Change Suia
Responsibility Matāfaioi
Abusive behavior
Abusive Fa’asāua
Behavior Amio/Amioga
She caused it
Caused by her Mafua mai o ia
Using Children Using children
Making her feel guilty Use Fa’aaogā
about the children – using Children Tamaiti
the children to relay
Make her feel guilty
Pasifika Power & Control Wheel Translation Project | 30messages – using Sin, at fault, Nofo Agasala
visitations to harass her – infringement
threatening to take away Dirty Ele’eleā
the children.
Using children to relay
messages
Directed through Fa’aauala
Message Fe’au
Poloa’i
Using visitations to harass
Tease Fa’alili
Worried Fa’apopole
Gāpatia
Threatening to take away
children
Threaten Fa’apoi/Taufa’amatau
Take away
Ave’ese
Using Male Privilege Male privilege
Treating her like a servant Special permission Fa’atagaga fa’apitoa
– Making all the big Tofi
decisions – acting like the
Treating her like a servant
“master of the castle” –
Serve Tautua/Auauna
being the one to define
Tāvigi
men’s and women’s roles.
Making all the big decisions
Decision Filifiliga
Master of the castle
Authority/Person Pule/Se tagata ua ua pulea ia
who has authority se tagata
over another person
Define men and women’s
roles
Explain Fa’amatala
Roles/Responsibility
Galuega/Matāfaioi
Pasifika Power & Control Wheel Translation Project | 31Using Economic Abuse Economic Abuse
Preventing her from Conspire to get Pulepuletutū i mea tau tupe
getting or keeping a job – money
making her ask for money
Preventing her from
– giving her an allowance –
getting/keeping job
taking her money – not
Prevent Mua’itete’e
letter her know about or
Hold
have access to family
Taofia
income.
Making her ask for money
Make E fai
Ask Fesili
Money Tupe
Giving her an allowance
To Give Tu’u ai
Money/Allowance Tupe/alaugi
Taking her money
Take Ave
Not letting her know about
or have access to family
income
Hold Tāofia
Access Avanoa
Family money Tupe ole aiga
Using Coercion & Threats Coercion and threats
Making and/or carrying Coercive Pulepuletutū
out threats to do Threat/Threats Fa’amata’u/Fa’amata’uga
something to hurt her –
Making/Carrying out
Threatening to leave her,
threats to do something to
to commit suicide, to
hurt her
report her to welfare –
Make E fai
making her drop charges –
To lead Ta’ita’i
making her do illegal
Threat Fa’amata’u
things.
Hurt Fa’atiga
Pasifika Power & Control Wheel Translation Project | 32Threatening to leave her,
commit suicide, report to
welfare Fa’amata’uga
Threatening Pule le ola
Suicide Ripoti
Report Matāgaluega ole malo
Government agency
Making her drop charges
Drop Ave’ese
Charges moliaga
Making her do illegal things
Prohibited Fa’asa
C. Kapasen Chuuk Glossary of Domestic Violence Terms (Sound-Kikku & Otoko, 2021)
Category English Kapasen Chuuk
Power & Control Wheel Power & Control Wheel Angei non pechokun me
nemeneme ngaw
Physical violence Kawatangaw
Sexual violence Eriani nisou
Using Intimidation Using intimidation Ani pekin eniwa
Making her afraid by using
looks, actions, gestures.
Smashing things. Destroying Making her afraid using Feferun eniwa ren
things her property. Abusing looks, actions, gestures mesemesan,
pets. Displaying weapons. mwekutukuten me
pomweni
Smashing things Kata metoch
Pasifika Power & Control Wheel Translation Project | 33Destroying her property Katatiu pisekin niewe
Abusing pets Kawatengaw ngeni neur
maan
Displaying weapons Eniwa ngeni pisekin
efeiengaw
Using Emotional Abuse Emotional abuse Aa pekin me ekiek an epwe
Putting her down – Making ariafou
her feel bad about herself –
calling her names – making
Putting her down Angawa niewe
her think she’s crazy – playing
mind games – humiliating her
– making her feel guilty. Making her feel bad about Feri met neiwe epwe mefi
herself ngawen pwisin ii
Calling her names Kerngawa itan
Making her think she is Feri ngeni an epwe ekieki
crazy nge niewe mei
umwes/tiparoch
Playing mind games Aumwes fetanei chok
Humiliating her Asawa niewe
Making her feel guilty Feri niewe epwe
mengiringir
Using Isolation Using isolation Atowawano seni meinisin
Controlling what she does,
who she see and talks to, what
Control/Controlling what Aukuku met epwe feri, ion
she reads, where she goes –
she does, who she sees, epwe churi ika fos ngeni,
limited her outside
who she talks to, what she met epwe anea, ian epwe
reads, where she goes no ian
Pasifika Power & Control Wheel Translation Project | 34involvement – using jealousy Limit outside involvement Nemeni ion epwe churi
to justify actions
Jealousy to justify actions Ani etip n nanowo pwe
eew pungun anapanap
Minimizing, Denying & Minimizing, denying and Aukuku, amwakana me
Blaming blaming tipngeni
Making light of abuse and not
taking her concerns about it Making light, not taking Asecha ika wano me won
seriously – saying the abuse seriously an nini ngaw me ese afani
didn’t happen – shifting met an niewe auurek
responsibility for abusive
behavior – saying she caused
it. Abuse didn’t happen Apasa nge ese wor an
kawetengaw/nemeneme
ngaw
Shifting responsibility Sorei wisen io we e nini
ngaw
Abusive behavior Kawetengaw/nemeneme
ngaw
She caused it Apasa nge tipisin me
esenipaen niewe
Using Children Using children Ani wowo semirit
Making her feel guilty about
the children – using the
Make her feel guilty Ani wowo neun kewe pwe
children to relay messages –
epwe mefi an neminewe
using visitations to harass her
mengiringir
– threatening to take away the
children.
Using children to relay Wani ekkewe semirit ar
messages repwe wei kapas
Using visitation to harass Ani atun ekkewe fansoun
chuu fengen me semirit an
epwe eniwa
Pasifika Power & Control Wheel Translation Project | 35Threatening to take away Aniwa an epwe suno fan
children newur kewe semirit
Using Male Privilege Male privilege Ani an mwan pung ne
Treating her like a servant – nemeni
Making all the big decisions –
acting like the “master of the
Treating her like a servant Fer ngeni niewe nge emon
castle” – being the one to
chok chon angang
define men’s and women’s
roles.
Making all the big Nemenen won metoch
decisions meinisin
Master of the castle Nuwenuwen minapen
imwer ewe
Define men and women’s Wisen awisa met wisan
roles mwan me fefin
Using Economic Abuse Economic Abuse Aa pekin moni tonong an
Preventing her from getting or epwe ariafou
keeping a job – making her
ask for money – giving her an
Preventing her from Apeti an niewe esap
allowance – taking her money
getting/keeping job kunekun ika nomwetam
– not letter her know about or
non eew angang
have access to family income.
Making her ask for money Feri met niewe epwe
tingor moni
Giving her an allowance Aukuku fite moni epwe
neuni
Taking her money Angei seni neun senis
Not letting her know about Ese akofot ngeni ika mut
or have access to family ngeni epwe sinei ar famini
income moni tonong
Pasifika Power & Control Wheel Translation Project | 36Using Coercion & Threats Coercion and threats Angei non pechokun me
Making and/or carrying out eniwa
threats to do something to
hurt her – Threatening to Making/Carrying out Feri met/ika mwekutun an
leave her, to commit suicide, threats to do something to eniwa pwe epwe
to report her to welfare – hurt her afeiengawa neminewe
making her drop charges –
making her do illegal things. Threatening to leave her, Eniwa an epwe suseni, an
commit suicide, report to epwe pwisin nieno, epwe
welfare aturu ren chon welfare
Making her drop charges Eriani epwe aturano
ekkewe minan etipisi
Making her do illegal Eriani epwe feri
things mwekutukut mei atai
annuk
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